This article relies on references to primary sources or sources affiliated with the subject, rather than references from independent authors and third-party publications. Please add citations from reliable sources. (January 2008)

The Internet Society or ISOC is an international, non-profit organization founded in 1992 to provide leadership in Internet related standards, education, and policy. It states that its mission is "to assure the open development, evolution and use of the Internet for the benefit of all people throughout the world".^[2]

The Internet Society has offices near Washington, DC, USA, and in Geneva, Switzerland. It has a membership base comprising more than 130 organizational and more than 55,000 individual members. Members also form "chapters" based on either common geographical location or special interests. There are currently more than 90 chapters around the world.^[2]

History[link]

The Internet Society was formed officially in 1992, with one of its purposes being to provide a corporate structure to support the Internet standards development process. Vint Cerf, Bob Kahn, Lyman Chapin released a document, Announcing ISOC, which explained the rationale for establishing the Internet Society. This document also defines the original charter of the organization as follows:

The Society will be a non-profit organization and will be operated for international educational, charitable, and scientific purposes, among which are:

• To facilitate and support the technical evolution of the Internet as a research and education infrastructure and to stimulate involvement of the academic, scientific, and engineering communities (among others) in the evolution of the Internet.
• To educate the academic and scientific communities and the public concerning the technology, use, and application of the Internet.
• To promote scientific and educational applications of Internet technology for the benefit of educational institutions at all grade levels, industry, and the public at large.
• To provide a forum for exploration of new Internet applications and to foster collaboration among organizations in their operation and use of the Internet.^[3]

Many of the main forces of the Internet, such as the Internet Engineering Task Force (IETF), remain very informal organizations from a legal perspective. There was a growing need for financial support and organization structure. The Internet Society was incorporated as a non-profit educational organization which could provide that support structure, as well as promoting other activities that are important for the development of the Internet.

The Internet Society is the parent corporation of the IETF; as such all IETF Request for Comments documents, including those RFCs which describe "Internet Standards", are copyrighted by the Internet Society (although freely available to anyone, including non-members, at no charge). However, the Internet Society itself grew out of the IETF, to support those functions that require a corporate form rather than simply the ad hoc approach of the IETF. In reality, the Internet Society was formed because the IETF Secretariat, which had been operated under NSF contract by staff at the Corporation for National Research Initiatives (CNRI) would not be supported beyond 1991 by NSF. The then Internet Activities Board sought to create a non-profit institution that could provide financial support for the IETF Secretariat among other things. CNRI served as the first host for the Internet Society's operation.

In 2012, on ISOC's 20th anniversary, it established the Internet Hall of Fame, an annual award whose purpose is to "publicly recognize a distinguished and select group of visionaries, leaders and luminaries who have made significant contributions to the development and advancement of the global Internet".^[4][5]

Internet Society today[link]

The Internet Society conducts a great range of activities under three main categories, namely standards, public policy, and education.

Under the standards category, the Internet Society supports and promotes the work of the standards settings bodies for which it is the organizational home: the Internet Engineering Task Force (IETF), the Internet Architecture Board (IAB), the Internet Engineering Steering Group (IESG), and the Internet Research Task Force (IRTF). The Internet Society also seeks to promote understanding and appreciation of the Internet model of open, transparent processes and consensus-based decision making.^[6]

Under the public policy category, the Internet Society works with governments, national and international organizations, civil society, the private sector, and other parties to promote policies about the Internet that conform to its core values. The following statement illustrates the foundation for the Internet Society's policy positions:

"We envision a future in which people in all parts of the world can use the Internet to improve their quality of life, because standards, technologies, business practices, and government policies sustain an open and universally accessible platform for innovation, creativity, and economic opportunity.^[7]

The Internet Society has a prominent function in Internet governance discussions, including significant involvement in the World Summit on the Information Society (WSIS) and Internet Governance Forum (IGF).

Under the category of education, the Internet Society pursues its goals by coordinating and delivering hands-on technical training, seminars and conferences on topical Internet issues; supporting local and regional Internet organisations; issuing briefings and white papers on Internet technologies; and funding participation opportunities for Internet experts in developing countries.^[8]

The Internet Society also encourages innovation and fresh thinking by providing grants and rewards to relevant initiatives and outreach efforts that address the humanitarian, educational and societal contexts of online connectivity.

The Internet Society is the parent company for the Public Interest Registry, which manages the .ORG top-level domain.

ISOC has joint offices in Reston, Virginia, United States and Geneva, Switzerland. It has also established "Regional Bureaus" for Latin America and the Caribbean, Africa, Asia, North America and Europe.

The Internet Society helped organize World IPv6 Day, which gathered companies such as Facebook, Google, Yahoo, Akamai Technologies and Limelight Networks as well as ISPs to raise awareness of IPv6 issues such as fragmentation.^[9]

Board of trustees[link]

The Board of Trustees of the Internet Society is its governing body. The current list of trustees and their committee memberships is found at the organization's board page.

Chapters[link]

In the following, local chapters are listed in alpha order by nation state. Non geographic chapters are listed within the alpha order.

See also[link]

• History of the Internet
• Jonathan B. Postel Service Award

References[link]

External links[link]

• www.internetsociety.org
• IETF and ISOC by Vint Cerf

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A society, or a human society, is a group of people related to each other through persistent relations, or a large social grouping sharing the same geographical or virtual territory, subject to the same political authority and dominant cultural expectations. Human societies are characterized by patterns of relationships (social relations) between individuals who share a distinctive culture and institutions; a given society may be described as the sum total of such relationships among its constituent members. In the social sciences, a larger society often evinces stratification and/or dominance patterns in subgroups.

Insofar as it is collaborative, a society can enable its members to benefit in ways that would not otherwise be possible on an individual basis; both individual and social (common) benefits can thus be distinguished, or in many cases found to overlap.

A society can also consist of like-minded people governed by their own norms and values within a dominant, larger society. This is sometimes referred to as a subculture, a term used extensively within criminology.

More broadly, a society may be described as an economic, social, or industrial infrastructure, made up of a varied collection of individuals. Members of a society may be from different ethnic groups. A society can be a particular ethnic group, such as the Saxons; a nation state, such as Bhutan; or a broader cultural group, such as a Western society. The word society may also refer to an organized voluntary association of people for religious, benevolent, cultural, scientific, political, patriotic, or other purposes. A "society" may even, though more by means of metaphor, refer to a social organism such as an ant colony or any cooperative aggregate such as, for example, in some formulations of artificial intelligence.

Etymology and usage[link]

A half-section of the 12th-century Song Dynasty version of Night Revels of Han Xizai, original by Gu Hongzhong. The painting portrays servants, musicians, monks, children, guests, and hosts all in a single social environment. It serves as an in-depth look into the Chinese social structure of the time.

The term "society" came from the Latin word societas, which in turn was derived from the noun socius ("comrade, friend, ally"; adjectival form socialis) used to describe a bond or interaction among parties that are friendly, or at least civil. Without an article, the term can refer to the entirety of humanity (also: "society in general", "society at large", etc.), although those who are unfriendly or uncivil to the remainder of society in this sense may be deemed to be "antisocial". Adam Smith wrote that a society "may subsist among different men, as among different merchants, from a sense of its utility without any mutual love or affection, if only they refrain from doing injury to each other."^[1]

Used in the sense of an association, a society is a body of individuals outlined by the bounds of functional interdependence, possibly comprising characteristics such as national or cultural identity, social solidarity, language, or hierarchical organization.

Conceptions of society[link]

Society, in general, addresses the fact that an individual has rather limited means as an autonomous unit. The Great apes have always been more (Bonobo, Homo, Pan) or less (Gorilla, Pongo) social animals, so Robinson Crusoe-like situations are either fictions or unusual corner cases to the ubiquity of social context for humans, who fall between presocial and eusocial in the spectrum of animal ethology.

In anthropology[link]

Human societies are most often organized according to their primary means of subsistence. Social scientists have identified hunter-gatherer societies, nomadic pastoral societies, horticulturalist or simple farming societies, and intensive agricultural societies, also called civilizations. Some consider industrial and post-industrial societies to be qualitatively different from traditional agricultural societies.

Today, anthropologists and many social scientists vigorously oppose the notion of cultural evolution and rigid "stages" such as these. In fact, much anthropological data has suggested that complexity (civilization, population growth and density, specialization, etc.) does not always take the form of hierarchical social organization or stratification.^{[citation needed]}

Cultural relativism as a widespread approach or ethic has largely replaced notions of "primitive", better/worse, or "progress" in relation to cultures (including their material culture/technology and social organization).

According to anthropologist Maurice Godelier, one critical novelty in human society, in contrast to humanity's closest biological relatives (chimpanzees and bonobo), is the parental role assumed by the males, which supposedly would be absent in our nearest relatives for whom paternity is not generally determinable.^[2][3]

In political science[link]

Societies may also be organized according to their political structure. In order of increasing size and complexity, there are bands, tribes, chiefdoms, and state societies. These structures may have varying degrees of political power, depending on the cultural, geographical, and historical environments that these societies must contend with. Thus, a more isolated society with the same level of technology and culture as other societies is more likely to survive than one in closer proximity to others that may encroach on their resources. A society that is unable to offer an effective response to other societies it competes with will usually be subsumed into the culture of the competing society.

In sociology[link]

The social group enables its members to benefit in ways that would not otherwise be possible on an individual basis. Both individual and social (common) goals can thus be distinguished and considered. Ant (formicidae) social ethology.

Canis lupus social ethology

Sociologist Gerhard Lenski differentiates societies based on their level of technology, communication, and economy: (1) hunters and gatherers, (2) simple agricultural, (3) advanced agricultural, (4) industrial, and (5) special (e.g. fishing societies or maritime societies).^[4] This is similar to the system earlier developed by anthropologists Morton H. Fried, a conflict theorist, and Elman Service, an integration theorist, who have produced a system of classification for societies in all human cultures based on the evolution of social inequality and the role of the state. This system of classification contains four categories:

• Hunter-gatherer bands (categorization of duties and responsibilities).
• Tribal societies in which there are some limited instances of social rank and prestige.
• Stratified structures led by chieftains.
• Civilizations, with complex social hierarchies and organized, institutional governments.

In addition to this there are:

• Humanity, mankind, upon which rest all the elements of society, including society's beliefs.
• Virtual society, a society based on online identity, which is evolving in the information age.

Over time, some cultures have progressed toward more complex forms of organization and control. This cultural evolution has a profound effect on patterns of community. Hunter-gatherer tribes settled around seasonal food stocks to become agrarian villages. Villages grew to become towns and cities. Cities turned into city-states and nation-states.^[5]

Many societies distribute largess at the behest of some individual or some larger group of people. This type of generosity can be seen in all known cultures; typically, prestige accrues to the generous individual or group. Conversely, members of a society may also shun or scapegoat members of the society who violate its norms. Mechanisms such as gift-giving, joking relationships and scapegoating, which may be seen in various types of human groupings, tend to be institutionalized within a society. Social evolution as a phenomenon carries with it certain elements that could be detrimental to the population it serves.

Some societies bestow status on an individual or group of people when that individual or group performs an admired or desired action. This type of recognition is bestowed in the form of a name, title, manner of dress, or monetary reward. In many societies, adult male or female status is subject to a ritual or process of this type. Altruistic action in the interests of the larger group is seen in virtually all societies. The phenomena of community action, shunning, scapegoating, generosity, shared risk, and reward are common to many forms of society.

Types of societies[link]

Societies are social groups that differ according to subsistence strategies, the ways that humans use technology to provide needs for themselves. Although humans have established many types of societies throughout history, anthropologists tend to classify different societies according to the degree to which different groups within a society have unequal access to advantages such as resources, prestige, or power. Virtually all societies have developed some degree of inequality among their people through the process of social stratification, the division of members of a society into levels with unequal wealth, prestige, or power. Sociologists place societies in three broad categories: pre-industrial, industrial, and postindustrial.

Pre-industrial societies[link]

In a pre-industrial society, food production, which is carried out through the use of human and animal labor, is the main economic activity. These societies can be subdivided according to their level of technology and their method of producing food. These subdivisions are hunting and gathering, pastoral, horticultural, agricultural, and feudal.

Starting fire by hand. Bushmen in Botswana.

Hunting and gathering societies[link]

The main form of food production in such societies is the daily collection of wild plants and the hunting of wild animals. Hunter-gatherers move around constantly in search of food. As a result, they do not build permanent villages or create a wide variety of artifacts, and usually only form small groups such as bands and tribes. However, some hunting and gathering societies in areas with abundant resources (such as the Tlingit) lived in larger groups and formed complex hierarchical social structures such as chiefdoms. The need for mobility also limits the size of these societies. They generally consist of fewer than 60 people and rarely exceed 100. Statuses within the tribe are relatively equal, and decisions are reached through general agreement. The ties that bind the tribe are more complex than those of the bands. Leadership is personal—charismatic—and used for special purposes only in tribal society. There are no political offices containing real power, and a chief is merely a person of influence, a sort of adviser; therefore, tribal consolidations for collective action are not governmental. The family forms the main social unit, with most societal members being related by birth or marriage. This type of organization requires the family to carry out most social functions, including production and education.

Pastoral societies[link]

Pastoralism is a slightly more efficient form of subsistence. Rather than searching for food on a daily basis, members of a pastoral society rely on domesticated herd animals to meet their food needs. Pastoralists live a nomadic life, moving their herds from one pasture to another. Because their food supply is far more reliable, pastoral societies can support larger populations. Since there are food surpluses, fewer people are needed to produce food. As a result, the division of labor (the specialization by individuals or groups in the performance of specific economic activities) becomes more complex. For example, some people become craftworkers, producing tools, weapons, and jewelry. The production of goods encourages trade. This trade helps to create inequality, as some families acquire more goods than others do. These families often gain power through their increased wealth. The passing on of property from one generation to another helps to centralize wealth and power. Over time emerge hereditary chieftainships, the typical form of government in pastoral societies.

Horticultural societies[link]

Fruits and vegetables grown in garden plots that have been cleared from the jungle or forest provide the main source of food in a horticultural society. These societies have a level of technology and complexity similar to pastoral societies. Some horticultural groups use the slash-and-burn method to raise crops. The wild vegetation is cut and burned, and ashes are used as fertilizers. Horticulturists use human labor and simple tools to cultivate the land for one or more seasons. When the land becomes barren, horticulturists clear a new plot and leave the old plot to revert to its natural state. They may return to the original land several years later and begin the process again. By rotating their garden plots, horticulturists can stay in one area for a fairly long period of time. This allows them to build semipermanent or permanent villages. The size of a village's population depends on the amount of land available for farming; thus villages can range from as few as 30 people to as many as 2000.

As with pastoral societies, surplus food leads to a more complex division of labor. Specialized roles in horticultural societies include craftspeople, shamans (religious leaders), and traders. This role specialization allows people to create a wide variety of artifacts. As in pastoral societies, surplus food can lead to inequalities in wealth and power within horticultural political systems are developed because of the settled nature of horticultural life.

Ploughing with oxen in the 15th century.

Agrarian societies[link]

Agrarian societies use agricultural technological advances to cultivate crops over a large area. Sociologists use the phrase Agricultural Revolution to refer to the technological changes that occurred as long as 8,500 years ago that led to cultivating crops and raising farm animals. Increases in food supplies then led to larger populations than in earlier communities. This meant a greater surplus, which resulted in towns that became centers of trade supporting various rulers, educators, craftspeople, merchants, and religious leaders who did not have to worry about locating nourishment.

Greater degrees of social stratification appeared in agrarian societies. For example, women previously had higher social status because they shared labor more equally with men. In hunting and gathering societies, women even gathered more food than men. However, as food stores improved and women took on lesser roles in providing food for the family, they increasingly became subordinate to men. As villages and towns expanded into neighboring areas, conflicts with other communities inevitably occurred. Farmers provided warriors with food in exchange for protection against invasion by enemies. A system of rulers with high social status also appeared. This nobility organized warriors to protect the society from invasion. In this way, the nobility managed to extract goods from “lesser” members of society.

Cleric, knight and Peasant; an example of feudal societies

Feudal societies[link]

Feudalism was a form of society based on ownership of land. Unlike today's farmers, vassals under feudalism were bound to cultivating their lord's land. In exchange for military protection, the lords exploited the peasants into providing food, crops, crafts, homage, and other services to the landowner. The caste system of feudalism was often multigenerational; the families of peasants may have cultivated their lord's land for generations.

Industrial societies[link]

Between the 15th and 16th centuries, a new economic system emerged that began to replace feudalism. Capitalism is marked by open competition in a free market, in which the means of production are privately owned. Europe's exploration of the Americas served as one impetus for the development of capitalism. The introduction of foreign metals, silks, and spices stimulated great commercial activity in European societies.

Industrial societies rely heavily on machines powered by fuels for the production of goods. This produced further dramatic increases in efficiency. The increased efficiency of production of the industrial revolution produced an even greater surplus than before. Now the surplus was not just agricultural goods, but also manufactured goods. This larger surplus caused all of the changes discussed earlier in the domestication revolution to become even more pronounced.

Once again, the population boomed. Increased productivity made more goods available to everyone. However, inequality became even greater than before. The breakup of agricultural-based feudal societies caused many people to leave the land and seek employment in cities. This created a great surplus of labor and gave capitalists plenty of laborers who could be hired for extremely low wages.

Post-industrial societies[link]

Postindustrial societies are societies dominated by information, services, and high technology more than the production of goods. Advanced industrial societies are now seeing a shift toward an increase in service sectors over manufacturing and production. The U.S. is the first country to have over half of its work force employed in service industries. Service industries include government, research, education, health, sales, law, banking, and so on. It is still too early to identify and understand all the ramifications this new kind of society will have for social life. In fact, even the phrase "postindustrial" belies the fact that we don't yet quite know what will follow industrial societies or the forms they will take.

Contemporary usage[link]

The term "society" is currently used to cover both a number of political and scientific connotations as well as a variety of associations.

Western society[link]

The development of the Western world has brought with it the emerging concepts of Western culture, politics, and ideas, often referred to simply as "Western society. Geographically, it covers at the very least the countries of Western Europe, North America, Australia, and New Zealand. It sometimes also includes Eastern Europe, South America, and Israel.

The cultures and lifestyles of all of these stem from Western Europe. They all enjoy relatively strong economies and stable governments, allow freedom of religion, have chosen democracy as a form of governance, favor capitalism and international trade, are heavily influenced by Judeo-Christian values, and have some form of political and military alliance or cooperation.^[6]

Information society[link]

World Summit on the Information Society, Geneva

Although the concept of information society has been under discussion since the 1930s, in the modern world it is almost always applied to the manner in which information technologies have impacted society and culture. It therefore covers the effects of computers and telecommunications on the home, the workplace, schools, government, and various communities and organizations, as well as the emergence of new social forms in cyberspace.^[7]

One of the European Union's areas of interest is the information society. Here policies are directed towards promoting an open and competitive digital economy, research into information and communication technologies, as well as their application to improve social inclusion, public services, and quality of life.^[8]

The International Telecommunications Union's World Summit on the Information Society in Geneva and Tunis (2003 and 2005) has led to a number of policy and application areas where action is required.^[9] These include:

• promotion of ICTs for development;
• information and communication infrastructure;
• access to information and knowledge;
• capacity building;
• building confidence and security in the use of ICTs;
• enabling environment;
• ICT applications in the areas of government, business, learning, health, employment, environment, agriculture and science;
• cultural and linguistic diversity and local content;
• media;
• ethical dimensions of the information society; and
• international and regional cooperation.

Knowledge society[link]

The Seoul Cyworld control room

As access to electronic information resources increased at the beginning of the 21st century, special attention was extended from the information society to the knowledge society. An analysis by the Irish government stated, "The capacity to manipulate, store and transmit large quantities of information cheaply has increased at a staggering rate over recent years. The digitisation of information and the associated pervasiveness of the Internet are facilitating a new intensity in the application of knowledge to economic activity, to the extent that it has become the predominant factor in the creation of wealth. As much as 70 to 80 percent of economic growth is now said to be due to new and better knowledge."^[10]

The Second World Summit on the Knowledge Society, held in Chania, Crete, in September 2009, gave special attention to the following topics:^[11]

• business and enterprise computing;
• technology-enhanced learning;
• social and humanistic computing;
• culture, tourism and technology;
• e-government and e-democracy;
• innovation, sustainable development, and strategic management;
• service science, management, and engineering;
• intellectual and human capital development;
• ICTs for ecology and the green economy;
• future prospects for the knowledge society; and
• technologies and business models for the creative industries.

Other uses[link]

People of many nations united by common political and cultural traditions, beliefs, or values are sometimes also said to form a society (such as Judeo-Christian, Eastern, and Western). When used in this context, the term is employed as a means of contrasting two or more "societies" whose members represent alternative conflicting and competing worldviews.

Some academic, professional, and scientific associations describe themselves as societies (for example, the American Mathematical Society, the American Society of Civil Engineers, or the Royal Society).

In some countries, e.g. the United States, France, and Latin America, the term "society' is used in commerce to denote a partnership between investors or the start of a business. In the United Kingdom, partnerships are not called societies, but co-operatives or mutuals are often known as societies (such as friendly societies and building societies).

See also[link]

Society portal

	Book: Society
Wikipedia books are collections of articles that can be downloaded or ordered in print.

Notes[link]

Further reading[link]

• Effland, R. 1998. The Cultural Evolution of Civilizations Mesa Community College.
• Jenkins, R. 2002. Foundations of Sociology. London: Palgrave MacMillan. ISBN 0-333-96050-5.
• Lenski, G. 1974. Human Societies: An Introduction to Macrosociology. New York: McGraw- Hill, Inc.
• Raymond Williams, "www.flpmihai.blogspot.com", in: Williams, Key Words: A Vocabulary of Culture and Society. Fontana, 1976.

External links[link]

Look up Society in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Society

• Society at the Open Directory Project
• Definition of Society from the OED.
• Lecture notes on "Defining Society" from East Carolina University.
• Internet Modern History Sourcebook: Industrial Revolution
• "The Day the World Took Off" Six part video series from the University of Cambridge tracing the question "Why did the Industrial Revolution begin when and where it did."
• BBC History Home Page: Industrial Revolution
• National Museum of Science and Industry website: machines and personalities
• Industrial Revolution and the Standard of Living by Clark Nardinelli - the debate over whether standards of living rose or fell.
• Cliff Notes on Types of Societies
• Perceptions of Knowledge, Knowledge Society, and Knowledge Management

Eben Moglen
Born	(1959-07-13) July 13, 1959 (age 52)
Occupation	Professor of Law and Legal history at Columbia University, Director-Counsel and Chairman, Software Freedom Law Center
Website
http://emoglen.law.columbia.edu

Eben Moglen is a professor of law and legal history at Columbia University, and is the founder, Director-Counsel and Chairman of Software Freedom Law Center, whose client list includes numerous pro bono clients, such as the Free Software Foundation.

Professional biography[link]

Moglen started out as a computer programming language designer^[1] and then received his bachelor's degree from Swarthmore College in 1980, where he won the Hicks Prize for Literary Criticism. In 1985, he received a Master of Philosophy in history and a JD from Yale University. He has held visiting appointments at Harvard University, Tel Aviv University and the University of Virginia since 1987.

He was a law clerk to Justice Thurgood Marshall (1986–87 term). He joined the faculty of Columbia Law School in 1987, and was admitted to the New York bar in 1988.^[2] He received a Ph.D. in history from Yale University in 1993. Moglen serves as a director of the Public Patent Foundation.

Moglen was part of Philip Zimmermann's defense team, when Zimmermann was being investigated over the export of Pretty Good Privacy, a public key encryption system, under US export laws.^[3]

In 2003 he received the EFF Pioneer Award. In February 2005, he founded the Software Freedom Law Center.

Moglen is closely involved with the Free Software Foundation, serving as general counsel since 1994 and board member from 2000 to 2007. As counsel, Moglen was charged with enforcing the GNU General Public License (GPL) on behalf of the FSF,^[4] and later became heavily involved with drafting version 3 of the GPL. On April 23, 2007 he announced in a blog post that he would be stepping down from the board of directors of the Free Software Foundation. Moglen stated that after the GPLv3 Discussion Draft 3 had been released, he wanted to devote more time to writing, teaching, and the Software Freedom Law Center.^[5]

Freedom Box Foundation[link]

In February 2011, Moglen created the Freedom Box Foundation to design software for a very small server called the FreedomBox. The FreedomBox is an affordable personal server which runs only free software, with a focus on anonymous and secure communication.^[6] The foundation's purpose is to raise funds for the creation and expansion of software for the FreedomBox. Moglen hopes for upwards of $500,000 to be able to launch FreedomBox officially within a year.^[7]

Stances on free software[link]

Moglen says that free software is a fundamental requirement for a democratic and free society in which we are surrounded by and dependent upon technical devices. Only if controlling these devices is open to all via free software, can we balance power equally.^[8]

Moglen's Metaphorical Corollary to Faraday's Law is the idea that the information appearance and flow between the human minds connected via the Internet works like induction. Hence Moglen's phrase "Resist the resistance!" (i.e. remove anything that inhibits the flow of information).^[9]

Statements and perspectives[link]

This section of a biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (May 2007)

Moglen at GPL V3 conference in Bangalore, 2006

While speaking in New Delhi, India, in 2006, he remarked: "Anything that is worth copying is worth sharing." His other quotes: "The more we give away, the richer we become." And: "Note how even the smallest encounter with Free Software can make a man cheerful about the future of our judge" (said after hearing a judge of the Allahabad high court, India speak on the subject).^{[citation needed]}

Moglen believes the idea of proprietary software is as ludicrous as having "proprietary mathematics" or "proprietary geometry". This would convert the subjects from "something you can learn" into "something you must buy", he has argued. He points out that software is among the "things which can be copied infinitely over and over again, without any further costs".

Moglen has criticized what he calls the "reification of selfishness". He has said, "A world full of computers which you can't understand, can't fix and can't use (because it is controlled by inaccessible proprietary software) is a world controlled by machines."

He has called on lawyers to help the Free Software movement, saying: "Those who want to share their code can make products and share their work without additional legal risks." He urged his legal colleagues, "It's worth giving up a little in order to produce a sounder ecology for all. Think kindly about the idea of sharing."

Moglen sketches the history of copyright law as a form of industrial regulation, and analyses how the changes in technology have thrown the roles created by those laws into crisis. As part of an interview for Steal This Film in April 2007

Moglen has criticized trends which result in "excluding people from knowledge". On the issue of Free Software versus proprietary software, he has argued that "much has been said by the few who stand to lose". Moglen calls for a "sensible respect for both the creators and users" of software code. In general, this concept is a part of what Moglen has termed a "revolution" against the privileged owners of media, distribution channels, and software. On March 13, 2009, in a speech given at Seattle University, Moglen said of the free software movement that, "'When everybody owns the press, then freedom of the press belongs to everybody' seems to be the inevitable inference, and that’s where we are moving, and when the publishers get used to that, they’ll become us, and we’ll become them, and the first amendment will mean: 'Congress shall make no law […] abridging freedom of speech, or of the press […].', not – as they have tended to argue in the course of the 20th century – 'Congress shall make no law infringing the sacred right of the Sulzbergers to be different.'.".^[10]

On the subject of Digital Rights Management, Moglen once said, "We also live in a world in which the right to tinker is under some very substantial threat. This is said to be because movie and record companies must eat. I will concede that they must eat. Though, like me, they should eat less."^[11]

References[link]

External links[link]

more links can be found on wikisource

Wikiquote has a collection of quotations related to: Eben Moglen

Wikisource has original works written by or about: Eben Moglen

Wikimedia Commons has media related to: Eben Moglen

Wikinews has related news: France : Open World Forum 2010

Free software portal

• Eben Moglen's webpage at Columbia University
• ‘A lawyer who is also idealist - how refreshing’, March 30, 2006 interview in The Guardian.

Lectures / papers[link]

• Why Political Liberty Depends on Software Freedom More Than Ever, transcript of keynote speech at the 2011 FOSDEM conference in Brussels on February 5, 2011
• Freedom in the cloud: Software Freedom, Privacy, and Security for Web 2.0 and Cloud Computing, transcript of speech given to the Internet Society's New York branch on February 5, 2010
• Anarchism Triumphant: Free Software and the Death of Copyright - August 1999 PDF
• The dotCommunist Manifesto: Video of talk at UNC-Chapel Hill, Howard W. Odum Institute, 51 min, November 1, 2001
  • Transcript
• The Future of the Net ISOC-NY talk (May 2002) (audio)
• The dotCommunist Manifesto - January 2003 PDF
• Opening keynote at Wizards of OS3, Berlin, June 10, 2004, 57 min
  • Video, 20 MiB and 131 MiB MPEG videos
  • Audio, 64 kbit/s 26 MiB, 96 kbit/s 39 MiB MP3, and 88 kbit/s 36 MiB Ogg Vorbis formats
  • Text version, 42 KiB HTML, also available in PDF and PostScript formats
• Free Software and Free Media ISOC-NY talk (May 2006) (video / audio)
• Framing the Debate: Free Expression versus Intellectual Property, the Next Fifty Years paper (February 2007)
• Patent Law at a Crossroads: Bilski and Beyond Cardozo School of Law, NYC (November 2, 2009) (video/audio)
• Freedom in the Cloud: Software Freedom, Privacy and Security for Web 2.0 and Cloud Computing ISOC-NY Talk (February 5, 2010) (video/audio)
• Making History: Israeli Law and Historical Reconstruction, (2000)
• Freeing the Mind: Free Software and the Death of Proprietary Culture (2003)
• So Much for Savages:Navajo 1, Government 0 in Final Moments of Play (1999)

v t e GNU Project History GNU Manifesto Free Software Foundation Europe India Latin America History of free software Licenses GNU General Public License GNU Lesser General Public License Affero General Public License GNU Free Documentation License GPL linking exception Software GNU (variants) Hurd GNOME Bash GCC GNU Emacs glibc Coreutils Build system GNUnet Gnuzilla (IceCat) Gnash more... Public speakers Alexandre Oliva Benjamin Mako Hill Bradley M. Kuhn Eben Moglen Federico Heinz Georg C. F. Greve Loïc Dachary Ricardo Galli Richard Stallman Robert J. Chassell John Sullivan Other topics GNU/Linux naming controversy Revolution OS BadVista Defective by Design

Ai Weiwei Ai Weiwei Born (1957-08-28) 28 August 1957 (age 54) Beijing, China Spouse Lu Qing Nationality Chinese Works Sunflower Seeds Ai Weiwei Chinese 艾未未 Transcriptions Mandarin - Hanyu Pinyin Ài Wèiwèi - Wade–Giles Ai4 Wei4wei4 - IPA [âɪwêɪwêɪ] Cantonese (Yue) - Yale Romanization ngaai6 mei6 mei6

Ai Weiwei (born 18 May 1957) is a Chinese contemporary artist, active in sculpture, installation, architecture, curating, photography, film, and social, political and cultural criticism.^[1][2] Ai collaborated with Swiss architects Herzog & de Meuron as the artistic consultant on the Beijing National Stadium for the 2008 Olympics.^[3] As a political activist, he has been highly and openly critical of the Chinese Government's stance on democracy and human rights. He has investigated government corruption and cover-ups, in particular the Sichuan schools corruption scandal following the collapse of so-called "tofu-skin schools" in the 2008 Sichuan earthquake.^[4] In 2011, following his arrest at Beijing airport on 3 April, he was held for over two months without any official charges being filed; officials alluded to their allegations of "economic crimes" (tax evasion). In October 2011 ArtReview magazine named Ai number one in their annual Power 100 list. The decision was criticised by the Chinese authorities. Chinese Foreign Ministry spokesman Liu Weimin responded, "China has many artists who have sufficient ability. We feel that a selection that is based purely on a political bias and perspective has violated the objectives of the magazine".^[5]

Life and work[link]

Ai Weiwei's father was Chinese poet Ai Qing,^[6] who was denounced during the Anti-Rightist Movement and in 1958 sent to a labour camp in Xinjiang with his wife, Gao Ying.^[7] Ai Weiwei was one year old at the time and lived in Shihezi for 16 years. In 1975 the family returned to Beijing.^[8] Ai Weiwei is married to artist Lu Qing.^[7]

In 1978, Ai enrolled in the Beijing Film Academy and attended school with Chinese directors Chen Kaige and Zhang Yimou.^[9] In 1978, he was one of the founders of the early avant garde art group the "Stars", together with Ma Desheng, Wang Keping, Huang Rui, Li Shuang, Zhong Acheng and Qu Leilei. The group disbanded in 1983,^[10] yet Ai participated in regular Stars group shows, The Stars: Ten Years, 1989 (Hanart Gallery, Hong-Hong and Taipei), and a retrospective exhibition in Beijing in 2007:Origin Point (Today Art Museum, Beijing).

From 1981 to 1993, he lived in the United States, mostly in New York, creating conceptual art by altering readymade objects.^[10] He studied at Parsons School of Design^[11] and at the Art Students League of New York.^[12] At the same time, Ai became fascinated by blackjack card games and frequented Atlantic City casinos. He is still regarded in gambling circles as a top tier professional blackjack player according to an article published on blackjackchamp.com.^[13][14][15]

In 1993, Ai returned to China after his father became ill.^[16] He helped establish the experimental artists' Beijing East Village and published a series of three books about this new generation of artists: Black Cover Book (1994), White Cover Book (1995), and Gray Cover Book (1997).^[17]

Ai Weiwei's contribution to the Documenta 12 in Kassel 2007

Ai Weiwei is its Artistic Director of China Art Archives & Warehouse (CAAW), which he co-founded in 1997. This contemporary art archive and experimental gallery in Beijing concentrated on experimental art from the People's Republic of China, initiates and facilitates exhibitions and other forms of introductions inside and outside China.^[18] The building which houses it was designed by Ai in 2000.^[19]

In 1998, Ai moved to Caochangdi, in the northeast of Beijing, and built a studio house – his first architectural project. Due to his interest in architecture, he founded the architecture studio FAKE Design, in 2003.^[20] In 2000, he co-curated the art exhibition Fuck Off with curator Feng Boyi in Shanghai, China.^[21]

In 2006, Ai and HHF Architects designed a private residence in upstate New York for collectors Christopher Tsai and André Stockamp.^[22] According to the New York Times, the Tsai Residence is divided into four modules and the details are "extraordinarily refined".^[22][23] In 2009, the Chicago Athenaeum Museum of Architecture and Design selected the home for its International Architecture Awards, one of the world's most prestigious global awards for new architecture, landscape architecture, interiors and urban planning.^[24] In 2010, Wallpaper magazine nominated the Tsai Residence for its Wallpaper Design Awards category: Best New Private House.^[25] A detached guesthouse to the Tsai Residence, also designed by Ai and HHF Architects, was completed after the main house and, according to New York Magazine, looks like a "floating boomerang of rusty Cor-Ten steel."^[26]

Ai Weiwei's Fountain of Light (2007) is a 7m high tower of steel and crystals, reinterpreting Vladimir Tatlin's Monument to the Third International.^[27]

On 15 March 2010, Ai took part in Digital Activism in China, a discussion hosted by The Paley Media Center in New York with Jack Dorsey (founder of Twitter) and Richard MacManus.^[28]

Exhibitions and installations[link]

Ai's artwork has been exhibited in Australia, Europe, North and South America. Solo exhibitions include Stiftung DKM, Duisburg (2010); Museum of Contemporary Craft, Portland (2010); Arcadia University Gallery, Glenside (2010); Mori Art Museum, Tokyo (2009); Haus der Kunst, Munich (2009); Three Shadows Photography Art Center, Beijing (2009); Sherman Contemporary Art Foundation, Cambelltown Arts Center, Sydney (2008); Groninger Museum, Groningen (2008).^[29]

Ai’s work was included in the 48th Venice Biennale in Italy (1999), 1st Guangzhou Triennale in China (2002), 1st Montpellier Biennial of Chinese Contemporary Art in France (2005), The 2nd Guangzhou Triennial (2005), Busan Biennial in Korea (2006), The 5th Asia-Pacific Triennial of Contemporary Art in Australia (2006), Documenta 12 in Germany (2007), Liverpool Biennial International 08 in the United Kingdom (2008), 2010 Venice Architecture Biennale and the 29th Sao Paulo Biennial in Brazil (2010).

Sunflower Seeds, 2010

Fairytale is the title of Ai's contribution for Documenta 12 in 2007. For this project Ai brought 1001 people from all over China to the city of Kassel in Germany. They were chosen through an open invitation he posted on his blog.^[30] Ai even designed clothes, luggage and a temporary home in an old textile factory. He let them wander around the city during the exhibition time of three months. The participants were divided into five groups that each stayed in Kassel for eight days. According to Philip Tinari the primary design object here is not the clothing or suitcases but the participants' experiences, even their spirits.^[20] During the exhibition his monumental outdoor sculpture titled Template, made of wooden doors and windows from destroyed Ming and Qing Dynasty houses (1368–1911), collapsed after a storm.^[31] In 2008 he curated the architecture project Ordos 100 in Ordos City, Inner Mongolia. He invited 100 architects from all over the world (29 countries) to participate in this project.^[32]

Ai curated the exhibition The State of Things, together with Belgian artist Luc Tuymans. It was shown at the Centre for Fine Arts in Brussels from 18 October 2009 to 10 January 2010 and at the National Art Museum in Beijing from 1–30 May 2010.^[33] From October 2009 to January 2010 Ai exhibited So Sorry at Haus der Kunst in Munich, Germany. This solo exhibition showed Ai’s largest retrospective to date.^[34] The title refers to the thousands of apologies expressed recently by governments, industries, and financial corporations worldwide in an effort to make up for tragedies and wrongdoings – though often withhout shouldering the consequences or the desire to acknowledge let alone repair. Saying sorry – or not saying it – is in the headlines everywhere and thus also in China.^[35] For this show Ai created the installation Remembering on Haus der Kunst's façade. It was made out of 9000 children's backpacks. They spell out the sentence 'She lived happily for seven years in this world' in Chinese characters. This is a quote from a mother whose child died in the Sichuan earthquake in 2008. Ai said: "The idea to use backpacks came from my visit to Sichuan after the earthquake in May 2008. During the earthquake many schools collapsed. Thousands of young students lost their lives, and you could see bags and study material everywhere. Then you realize individual life, media, and the lives of the students are serving very different purposes. The lives of the students disappeared within the state propaganda, and very soon everybody will forget everything."^[36]

Template (2007) after collapse

On 25 July 2009, Ai opened his solo show According to What? at Tokyo's Mori Art Museum, Japan. This exhibition presented 26 works, most made over the past decade.^[37]

In December 2009, Ai had a small exhibition at the Comme des Garcons store in Hong Kong.^[38]

In February 2010, Ai Weiwei: Dropping the Urn, the first exhibition by Ai to travel outside New York City in the United States, opened at Arcadia University Art Gallery. The exhibition traveled to the Museum of Contemporary Craft in 2010, and the Knoxville Museum of Art and the Victoria and Albert Museum, London, in 2011.^[39] Included in the exhibition were iconic works by Ai including a Chinese figure in a Johnnie Walker liquor bottle (Untitled, 1993) and a Coca-Cola vase (Coca-Cola vase, 1997) from the collection of Christopher Tsai and André Stockamp.^[40][41]

From March to September 2010, Ai exhibited Barely Something, an exhibition curated by Roger M. Buergel, the director of Documenta12, at the Museum DKM in Duisburg, Germany.^{[citation needed]} Galerie Urs Meile of Lucerne, Switzerland, and Beijing showed Ai in this period, among other European and Asian locations.^[42]

In October 2010, Sunflower Seeds was installed at the Tate Modern Turbine Hall, London. The work consists of one hundred million porcelain "seeds," each individually hand-painted in the town of Jingdezhen by 1,600 Chinese artisans, and scattered over a large area of the exhibition hall.^[43] The artist was keen for visitors to walk across and roll in the work to experience and contemplate the essence of his comment on mass consumption, Chinese industry, famine and collective work. However, on 16 October, Tate Modern stopped people from walking on the exhibit due to health liability concerns over the porcelain dust.^[44] In February 2011, a 220-pound (100 kg) pile from Sunflower Seeds sold for $559,394 (well above its high estimate of $195,000) at Sotheby's in London.^[45]

Despite the artist's absence, Circle of Animals/Zodiac Heads opened on 4 May 2011, at the Pulitzer Fountain outside the Plaza Hotel in New York City.^[46] The heads were also on display at Somerset House in London from 12 May – 26 June 2011.^[47] The heads copy 18th century heads in the gardens of the Old Summer Palace, or Yuanmingyuan, near Beijing. They were ransacked by British and French troops during the Second Opium War of 1860, some of them resurfacing in 2000. A Guggenheim curator read Ai's words, "Without freedom of speech there is no modern world, just a barbaric one."^[46]

Ai's work is included in numerous public collections, among others the Los Angeles County Museum of Art, and the Museum of Contemporary Art, San Diego.^[48] On 20 April 2011, Ai was appointed Visiting Professor of the Berlin University of the Arts.^[49]

For the first time outside of China, his photographs of his time in New York City from 1983 to 1993 were featured in a 2011 exhibition presented by Asia Society. The earliest photographs were from 1983, while he was living in the Williamsburg neighborhood of Brooklyn. In 1985, he moved to Manhattan’s Lower East Side, where he lived in two different apartments until he returned to China in 1993 to be with his ailing father. The exhibition included images of the poets Allen Ginsberg, Gu Cheng, and Bei Dao.^[50] The exhibition, showcasing 227 photos, opened on 29 June and lasted until 14 August 2011;^[51] The show moved from NY to Martin Gropius Bau in Berlin.^[52] Another exhibition in 2011-12, Ai Weiwei: Dropping the Urn at the Victoria and Albert Museum, featured a selection of ceramic works including Coca Cola Vase and a pile of sunflower seeds. In his ceramic works Ai engages with issues such as the loss of historic material culture due to rapid modernization as well as broader themes including perceptions of value, mass production, globalization and the concepts of 'real' and 'fake'. ^[40]

In summer 2012, Ai teamed again with Herzog & de Meuron on a "would-be archaeological site [as] a game of make-believe and fleeting memory" as the year's temporary Serpentine pavilion in London's Kensington Garden.^[53]

Awards and Nominations[link]

In March 2010, Ai received an Honorary Doctorate Degree from the Faculty of Politics and Social Science, University of Ghent, Belgium.^[54]

In September 2010 he received Das Glas der Vernunft (The Prism of Reason), Kassel Citizen Award, Kassel, Germany.^[55]

Ai was ranked 13th in ArtReview's guide to the 100 most powerful figures in contemporary art: Power 100, 2010.^[56] Ai is now on top of ArtReview's guide to the 100 most powerful figures in contemporary art: Power 100, 2011.^[57]

In December 2011, he was one of four runners-up in Time's Person of the Year award.^[58]

Along with Saudi Arabian women's rights activist Manal al-Sharif and Burmese dissident Aung San Suu Kyi, Ai received the inaugural Václav Havel Prize for Creative Dissent of the Human Rights Foundation on 2 May 2012.^[59]

Beijing National Stadium[link]

The Beijing National Stadium at night during the 2008 Summer Olympics

Ai was commissioned as the artistic consultant for design, collaborating with the Swiss firm Herzog & de Meuron, for the Beijing National Stadium for the 2008 Summer Olympics, also known as the "Bird's Nest."^[60] Although ignored by the Chinese media, he had voiced his anti-Olympics views.^[2] He later distanced himself from the project, saying, "I've already forgotten about it. I turn down all the demands to have photographs with it," saying it is part of a "pretend smile" of bad taste.^[61][62] In August 2007 he also accused those choreographing the Olympic opening ceremony, including Steven Spielberg and Zhang Yimou, of failing to live up to their responsibility as artists. Ai said "It's disgusting. I don't like anyone who shamelessly abuses their profession, who makes no moral judgment."^[63] In February 2008, Spielberg withdrew from his role as advisor to the 2008 Summer Olympics.^[64][65] When asked why he participated in the designing of the Bird's Nest in the first place, Ai replied "I did it because I love design."^[66]

Sichuan earthquake student casualties investigation[link]

On 15 December 2008, Ai supported an investigation, started by another Chinese artist, into student casualties in the 2008 Sichuan earthquake . The investigation aimed to compile a list of students killed in the earthquake by 12 May 2009, the earthquake's first anniversary.^[67] As of 14 April 2009, the list had accumulated 5,385 names.^[68] Ai published the collected names as well as numerous articles documenting the investigation on his blog which was shut down by Chinese authorities in May 2009.^[69] He also posted his list of names of schoolchildren who died on the wall of his office at FAKE Design in Beijing.^[70]

Ai suffered headaches and claimed he had difficulty concentrating on his work since returning from Chengdu in August 2009, where he was beaten by the police for trying to testify for Tan Zuoren, a fellow investigator of the shoddy construction and student casualties in the earthquake.

On 14 September 2009, Ai was diagnosed to be suffering internal bleeding in a hospital in Munich, Germany, and the doctor arranged for emergency brain surgery.^[71] The cerebral hemorrhage is believed to be linked to the police attack.^[72][73]

According to the Financial Times, in an attempt to force Ai to leave the country, two accounts used by him had been hacked in a sophisticated attack on Google in China dubbed Operation Aurora, their contents read and copied; his bank accounts were investigated by state security agents who claimed he was under investigation for "unspecified suspected crimes".^[74]

Shanghai studio controversy[link]

In November 2010, Ai was placed under house arrest by the Chinese police. He said this was to prevent the planned party marking the demolition of his newly built Shanghai studio.^[75]

The building was designed and built by Ai upon encouragement and persuasion from a "high official [from Shanghai]" as part of a new cultural area designated by Shanghai Municipal authorities; Ai would have used it as a studio and to teach architecture courses. But now Ai has been accused of erecting the structure without the necessary planning permission and a demolition notice has been ordered, even though, Ai said, officials had been extremely enthusiastic, and the entire application and planning process was "under government supervision". According to Ai, a number of artists were invited to build new studios in this area of Shanghai because officials wanted to create a cultural area.^[76]

On 3 November 2010 Ai said the government had informed him two months earlier that the newly completed studio would be knocked down because it was illegal. Ai complained that this was unfair, as he was "the only one singled out to have my studio destroyed." The Guardian reported Ai saying Shanghai municipal authorities were 'frustrated' by documentaries on subjects they considered sensitive:^[76] two of the better known ones featured Shanghai resident Feng Zhenghu, who lived in forced exile for three months in Narita Airport, Tokyo; another well known documentary focused on Yang Jia, who murdered six Shanghai police officers.^[77]

In the end, the party took place without Weiwei's presence; his supporters feasted on river crab, an allusion to "harmony", and a euphemism used to jeer official censorship. Ai was released from house arrest the next day.^[78]

Like other activists and intellectuals, Ai was prevented from leaving China in late 2010. Ai suggested that the authorities wanted to prevent him from attending the ceremony in December 2010 to award the 2010 Nobel Peace Prize to fellow dissident Liu Xiaobo.^[79] Ai said that he had not been invited to the ceremony, and was attempting to travel to South Korea for a meeting when he was told that he could not leave for reasons of national security.^[80]

In the evening of 11 January 2011, Ai's studio was demolished in a surprise move by the local government.^[81][82]

2011 arrest[link]

South China Morning Post reports that Ai received at least two visits from the police, the last being on 31 March – three days before his detention – apparently with offers of membership to the Chinese People's Political Consultative Conference. A staff member recalled that Ai had mentioned receiving the offer earlier, "[but Ai] didn't say if it was a membership of the CPPCC at the municipal or national level, how he responded or whether he accepted it or not."^[83]

On 24 February, amid an online campaign for Middle East-style protests in major Chinese cities by overseas dissidents, Ai posted on his Twitter account: "I didn’t care about jasmine at first, but people who are scared by jasmine sent out information about how harmful jasmine is often, which makes me realize that jasmine is what scares them the most. What a jasmine!"^[84][85]

On 3 April, Ai was arrested at Beijing Airport just before catching a flight to Hong Kong and his studio facilities were searched.^[87] A police contingent of approximately 50 officers came to his studio, threw a cordon around it and searched the premises. They took away laptops and the hard drive from the main computer; along with Ai, police also detained eight staff members and Ai's wife, Lu Qing. Police also visited the mother of Ai's two year-old son.^[88] While state media originally reported on 6 April that Ai was arrested at the airport because "his departure procedures were incomplete,"^[89] the Chinese Ministry of Foreign Affairs said on 7 April that Ai was arrested under investigation for alleged economic crimes.^[90] Then, on 8 April, police returned to Ai's workshop to examine his financial affairs.^[91] On 9 April, Ai's accountant, as well as studio partner Liu Zhenggang and driver Zhang Jingsong, disappeared,^[92] while Ai's assistant Wen Tao has remained missing since Ai's arrest on 3 April.^[93] Ai's wife said that she was summoned by the Beijing Chaoyang district tax bureau, where she was interrogated about his studio's tax on 12 April.^[83]

Response to Ai's arrest[link]

Analysts and other activists said Ai had been widely thought to be untouchable, but Nicholas Bequelin from Human Rights Watch suggested that his arrest, calculated to send the message that no one would be immune, must have had the approval of someone in the top leadership.^[94] International governments, human rights groups and art institutions, among others, have called for Ai's release, while Chinese officials have yet to notify Ai's family of his whereabouts.^[95]

State media started describing Wei as a 'deviant and a plagiarist' in early 2011.^[96] The China Daily subsidiary, the Global Times editorial on 6 April 2011 attacked Wei, saying "Ai Weiwei likes to do something 'others dare not do.' He has been close to the red line of Chinese law. Objectively speaking, Chinese society does not have much experience in dealing with such persons. However, as long as Ai Weiwei continuously marches forward, he will inevitably touch the red line one day."^[97] Two days later, the journal scorned Western media for questioning Ai's charge as a "catch-all crime", and denounced the use of his political activism as a "legal shield" against everyday crimes. It said "Ai's detention is one of the many judicial cases handled in China every day. It is pure fantasy to conclude that Ai's case will be handled specially and unfairly."^[98] Frank Ching expressed in the South China Morning Post that how the Global Times could radically shift its position from one day to the next was reminiscent of Alice in Wonderland.^[99]

Tate Modern in London, home to Ai's 'Sunflower Seeds' exhibition, put a large sign on their exterior that reads "Release Ai Weiwei"

Michael Sheridan of The Times suggested that Ai had offered himself to the authorities on a platter with some of his provocative art, particularly photographs of himself nude with only a toy alpaca hiding his modesty – with a caption『草泥马挡中央』 ("grass mud horse covering the middle"). The term possesses a double meaning in Chinese: one possible interpretation was given by Sheridan as: "Fuck your mother, the party central committee".^[86]

Ming Pao in Hong Kong reacted strongly to the state media's character attack on Ai, saying that authorities had employed “a chain of actions outside the law, doing further damage to an already weak system of laws, and to the overall image of the country.”^[96] Pro-Beijing newspaper in Hong Kong, Wen Wei Po, announced that Ai was under arrest for tax evasion, bigamy and spreading indecent images on the internet, and vilified him with multiple instances of strong rhetoric.^[100][101] Supporters said "the article should be seen as a mainland media commentary attacking Ai, rather than as an accurate account of the investigation."^[102]

The United States and European Union protested Ai's detention.^[103] The international arts community also mobilised petitions calling for the release of Ai: "1001 Chairs for Ai Weiwei" was organized by Creative Time of New York that calls for artists to bring chairs to Chinese embassies and consulates around the world on 17 April 2011, at 1 pm local time "to sit peacefully in support of the artist's immediate release."^[104][105] Artists in Hong Kong,^[106] Germany^[106] and Taiwan demonstrated and called for Ai to be released.^[107]

One of the major protests by U.S. museums took place on 19 and 20 May when the Museum of Contemporary Art San Diego organized a 24-hour silent protest in which volunteer participants, including community members, media, and museum staff, occupied two traditionally styled Chinese chairs for one-hour periods.^[108] The 24-hour sit-in referenced Ai’s sculpture series, Marble Chair, two of which were on view and were subsequently acquired for the Museum’s permanent collection.

The Solomon R. Guggenheim Foundation and the International Council of Museums, which organised petitions, said they had collected more than 90,000 signatures calling for the release of Ai.^[109] On 13 April 2011, a group of European intellectuals led by Václav Havel had issued an open letter to Wen Jiabao, condemning the arrest and demanding the immediate release of Ai. The signatories include Ivan Klíma, Jiří Gruša, Jáchym Topol, Elfriede Jelinek, Adam Michnik, Adam Zagajewski, Helmuth Frauendorfer; Bei Ling (Chinese:贝岭), a Chinese poet in exile drafted and also signed the open letter.^[110]

On 16 May 2011, the Chinese authorities allowed his wife to visit him briefly. Liu Xiaoyuan, his attorney and personal friend, reported that Wei was in good physical condition and receiving treatment for his chronic diabetes and hypertension; he was not in a prison or hospital but under some form of house arrest.^[111]

He is the subject of the 2012 documentary film Ai Weiwei: Never Sorry, directed by American filmmaker Alison Klayman, which received a special jury prize at the 2012 Sundance Film Festival and will open the Hot Docs Canadian International Documentary Festival, North America’s largest documentary festival, in Toronto on April 26, 2012.^[112]

Release[link]

On 22 June 2011, the Chinese authorities released Ai on bail after close to three months' detention on charges of tax evasion.^[113] Beijing Fake Cultural Development Ltd., a company Ai controlled, had allegedly evaded taxes and intentionally destroyed accounting documents. State media also reports that Ai was granted bail takes on account of Ai's "good attitude in confessing his crimes", willingness to pay back taxes, and his chronic illnesses.^[114] According to the Chinese Foreign Ministry, he is prohibited from leaving Beijing without permission for one year.^[115][116]

Ai's supporters widely viewed his detention as retaliation for his vocal criticism of the government.^[117] On 23 June 2011, professor Wang Yujin of China University of Political Science and Law stated that the release of Ai on bail shows that the Chinese government could not find any solid evidence of Ai's alleged "economic crime".^[118]

On 24 June 2011, Ai told a Radio Free Asia reporter that he was thankful for the support of the Hong Kong public, and praised Hong Kong's conscious society. Ai also mentioned that his detention by the Chinese regime was hellish (Chinese: 九死一生), and stressed that he is forbidden to say too much to reporters.^[119]

After his release, his sister gave some details about his detention condition to the press, explaining that he was subjected to a kind of psychological torture: he was detained in a tiny room with constant light, and two guards were set very close to him at all times, and watched him constantly.^[120]

In November, Chinese authorities were again investigating Ai and his associates, this time under the charge of spreading pornography.^[121][122] Lu was subsequently questioned by police, and released after several hours though the exact charges remain unclear.^[123][124]

Unpaid taxes and fines[link]

In June 2011, the Beijing Local Taxation Bureau demanded a total of over 12 million yuan (US $1.85 million) from Beijing Fake Cultural Development Ltd in unpaid taxes and fines,^{[125][126][127]} and accorded three days to appeal the demand in writing. According to Ai's wife, Beijing Fake Cultural Development Ltd has hired two Beijing lawyers as defense attorneys. Ai's family state that Ai is neither the chief executive nor the legal representative of the design company, which is registered in his wife’s name." Lawyer-friend Liu Xiaoyuan has initiated an internet donation (or 'loan') campaign to help Ai to pay the unpaid taxes.^[128] They have reportedly received 1 million yuan.^[129]

Lawyers acting for Ai submitted an appeal against the fine in January 2012; the Chinese government subsequently agreed to conduct a review.^[130]

See also[link]

	People's Republic of China portal
	Biography portal
	Visual arts portal
	Politics portal

• 83598 Aiweiwei – Asteroid named after Ai Weiwei
• WeiWeiCam

References[link]